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WEDDERBURN,‘PROBLEM OF CATHOLICITY’
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certain sense of public interest, you should have been led by private animosity to attack
the life of an individual with malicious revihngs, just as though that individual were the
question in debate? Did you think so badly, I do not say of Christians, but of the whole
human race, as not to suppose that your writings might come into the hands of some
prudent men, who would lay aside all thoughts of individuals like us, and inquire rather
into the question which was at issue between us, and pay heed, not to who and what we
were, but to what we might be able to advance in defence of the truth or against error?...
Ibid.:106 ‘If I hold in a good conscience what is said “for righteousness’ sake”,
and “for my sake”, whosoever wilfully detracts from my reputation is against his
will contributing to my reward.’ Ibid.:107 ‘Let no man make his boast even in a
good man: let no man shun the good gifts of God even in a bad man.’And as it
doth not apperteine to us and our cause, what some men among us have been,
or some still be, so doe wee not, on the contrary, commend those who fill their
bookes with the narrations of the wicked lives of some popes and their follow¬
ers, thereby to proove the pope to be Antichrist, and the church of Rome
Antichristian. But wee say with St Augustine, Epistle 78, To the Clergy and People
of the Church of Hippo:m ‘... ye ought to bring no reproach against haeretiques
but this, that they are not Catholics. Be not like these heretics, who, because they
have nothing to plead in defence of their schism, attempt nothing beyond heap¬
ing up charges against the men from whom they are separated ...’ Answer to the
Letters of Petilian:m ‘Wherefore the wicked, being bodily intermingled with the
good, but spiritually separated from them in the Catholic church, both when
they are undetected through the infirmity of human nature, and when they are
condemned from considerations of discipHne, in every case bear their own bur¬
den.’ Epistle 248,To Sebastian:"0‘until a man passes over the deluge where the ark
shelters the raven and the dove’—donee messis revexit continet ager frumentum et
zizania.'"
For the reasons I said in the beginning may moove men to the contrarie, that
is, to stay where they are: wee are first of all to consider that their case who now
live in those parts of the church that are reformed is not alike with theirs who
were the first Reformers.The one myght [72v] have kept themselves still where
they were, misliking, and (if their place and calling so required) publickely
reprooving abuses, and confuting grosse errors, though they should have suffered
106 ch.7[vii,115];Hf>rfes,iii,415.
107 ch.9 [vii,116]; Hfrrfej,iii,417.
108 Epistle 137 [ii,224]; H&rib, vi,313.
109 bk.3,ch.38 [vii,128]; Works,m,44S.
110 Epistle 145 [ii, 230]; Augustine, Letters, v (204-70), trans.W. Parsons (Fathers of the Church, Ixxxi,
Washington, DC, 1956), 237.
111 ‘Until he has brought in the harvest, the field contains wheat and tares.’This phrase is not in
Augustine’s letter; it is Wedderburn’s gloss on the text, an apparent afterthought as it is written in rather
smaller script. Cf. Matthew 13:24-30,13:36-43.

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